24. "Still this wisdom (§ 22) is not bad; and the law (§ 23) is not to be rejected; but the man who does not study the knowledge of God under the cross, changes its good into evil.
25. "He is not justified who does many works; but he who, without works, believes much in Jesus Christ.
26. "The law says, Do this! And what it commands is never done. Grace says, Believe in him! And, lo! all things are accomplished.[461]
28. "The love of God finds nothing in man, but creates in him what it loves. The love of man proceeds from self-love."[462]
Five doctors of theology attacked these theses. They had read them with the astonishment which novelty excites. The theology seemed to them very strange. Yet according to Luther's own testimony, they discussed them with a courtesy which he could not but esteem; and, at the same time, with force and discernment.
Luther, on his part, displayed an admirable mildness in his replies, incomparable patience in listening to the objections of his opponents, and all the liveliness of St. Paul in solving the difficulties which were started. His answers, which were short, but replete with the word of God, filled all the hearers with admiration. "He very much resembles Erasmus," said several; "but in one thing he surpasses him,—he professes openly what Erasmus is contented only to insinuate."[463]
The discussion was drawing to a close. Luther's opponents had retired with honour from the field of battle, the youngest of them, Doctor George Niger, alone continuing the struggle with the mighty combatant. Amazed at the bold propositions of the Augustin monk, and feeling utterly at a loss for arguments to refute them, he exclaimed, in an agitated tone,—"Were our peasants to hear such things, they would stone you to death."[464] At these words there was a general laugh throughout the audience.
Never had hearers listened more attentively to a theological disputation. The first words of the Reformer had awakened men's minds, and questions which shortly before had met with indifference, were now full of interest. Several countenances gave visible expression to the new ideas which the bold assertions of the Saxon doctor had suggested to their minds.
Three youths in particular were strongly moved. One of them, named Martin Bucer, was a Dominican, of about twenty-seven years of age, who, notwithstanding of the prejudices of his order, seemed unwilling to lose a single word which fell from the doctor. Born in a little town of Alsace, he had entered a convent at sixteen, and soon displayed such talents that the monks entertained the highest hopes of him.[465] "He will one day be an ornament to our order," said they. His superiors had sent him to Heidelberg that he might devote himself to the study of philosophy, theology, Greek, and Hebrew. At this period Erasmus having published several of his works, Bucer read them with avidity.
Shortly after, the first works of Luther appeared, and the Alsatian student hastened to compare the Reformer's doctrine with the holy Scriptures. Some doubt as to the truth of the popish religion arose in his mind.[466] This was the way in which light was diffused in those days. The Elector Palatine took notice of the young man. His strong and sonorous voice, his pleasing address, his eloquence, and the freedom with which he attacked prevailing vices, made him a distinguished preacher. He was appointed chaplain to the court, and was acting in this capacity when Luther's journey to Heidelberg was announced. Bucer was greatly delighted; nobody repaired with greater eagerness to the hall of the Augustin convent. He had provided himself with paper, pens, and ink, wishing to write down whatever the doctor should say. But while his hand was rapidly tracing the words of Luther, the hand of God was writing the great truths which he heard in more ineffaceable characters on his heart. The rays of the doctrine of grace beamed upon his soul on this memorable occasion.[467] The Dominican was gained over to Christ.